بسم الله الرحمن الرحيم
Notes from Khatme Bukhari Jalsah of Shaykhul Hadith Hadhrat Mawlana Muhammad Saleem Dhorat Saheb (Hafidhahullah)
Asad ibn Furat RH was a student of Imam Muhammad RH. He says that Imam Muhammad RH would teach some students extra lessons at night time. So I also requested to be taught at night, he granted me permission. One night, I knocked on the door of my teacher’s house. Imam Muhammad RH opened the door with a book in one hand and a jug of water in the other. As the lesson started, I felt sleepy, when Imam Muhammad caught sight of this he would sprinkle the water from the jug on my face. I would awaken immediately. Once again, if I fell sleepy he would repeat the same action.
Shaykh mentioned this story and stated, “Brothers! This deen did not come to us with ease, there was great sacrifice behind this.”
Imam Shafiee RH
Imam Shafiee RH states, “A teacher should pick out the brighter students and make extra effort on them, so they can advance and excel.” Which does not mean we leave out the weaker students, also focus on them to improve.
Patience and Mercy
Rabee ibn Sulayman RH narrates, “Once Imam Shafiee RH explained a mas’alah in class, I did not understand so he repeated the mas’alah. Imam Shafiee kept asking me if I understood, until he repeated it FORTY times. After which he asked me if I understood. Out of sheer embarrassment I walked out of class, because I didn’t want my fellow colleagues to lose out on the lesson. After class my ustadh called me and kept explaining and explaining until I understood! By Allah! He would not leave his place until I did. He would say the following to me: If I could empty my chest and make you drink this knowledge I would (literally) make you drink it.”
Shaykh mentioned that we should think of these children as a plantation for our hereafter. Have Marcy upon them if they lack understanding.
Another similar incident is mentioned regarding Hasan ibn Ziyad RH, he mentions, “I used to attend the classes of Imam Zufar RH, occasionally I would question Imam Zufar on issues I didn’t understand. He would answer the first time, politely. If I asked the same question again, he would answer with a slight harsh and annoyed tone. The third time he would get very angry at me for repeating the same question. Then I referred to Imam Abu Yusuf RH. I would ask him the same question, once, twice, thrice… He would answer each time with the same forbearance and tolerance, saying…’لو استطيعُ انْ ٓاطٓعمكٓ الْعلم لاطعمتُهُ'”
We must continue to do the work of Deen and not fear what people will say. The critics of Imam Shafi’ee RH said about him, “He is worse than Iblees!” The enemies of Imam Abu Hanifah RH said, “Killing Imam Abu Hanifah is better than doing Jihad 70 times.
Keep focused on your purpose, do not look around at what people are doing.
Importance of Qiyamul Layl
A man came to study by Imam Ahmad ibn Hanbal RH, after a few days Imam Ahmad RH noticed that he does not wake up for Tahajjud. Imam Ahmad RH commented, “This man is seeking knowledge, but does not awaken at night for prayer?”
We should be punctual in Tahajjud and pray for our students as well.
Continue Seeking Knowledge
After graduation, continue to seek knowledge. Our knowledge should keep increasing and increasing. Also, remember to act upon the knowledge we learn. As well as all this, you should endeavour to spread this knowledge to the four corners of the world. We should have worry and concern that how we can reach this knowledge to every person of the Ummah. To acquire this, we need to ask Allah for help, make constant Dua and meet and greet people with good manners and etiquette. Deal with them in a soft and gentle manner.
Forgive your students, ask forgiveness from them as well. Students should also ask forgiveness regularly from their teachers.
Wealth and Money
Do not run after the world/dunya. What is written for you in Taqdeer will alway come to you. Do not make this your purpose. We want you students to make Ilm/knowledge your life, your eating, breathing, sleeping etc. We want you to die seeking this Ilm.
The Ummah is thirsty, they are on the brink of Apostasy. My dear children, it is your duty to save them with the knowledge Allah has blessed you with. Allah will fulfil your financial, spiritual and physical needs in sha Allah. Allah make you a great Sadaqah Jariyah for your parents.
A Requisite for ‘Ilm and Hidāyah
By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh
The great muhaddith and faqīh, Sufyān Ibn ‘Uyaynah rahimahullāh states:
The first step towards acquiring ‘ilm is istimā‘ i.e. listening attentively, then to understand, then to memorise/remember, then to act upon it and propagate.
The importance of listening with full attention is the first step and an essential requisite for success in acquiring ‘ilm, which is the prerequisite to acting according to the Wishes of the Creator. It is for this reason Allāh ta‘ālā used the word istimā‘ (listening with intent) instead of sam‘ (merely to listen with or without intention), followed by the word insāt (to become silent), when stating the adab of listening to the Qur’ān in the following verse:
When the Qur’ān is recited, listen to it attentively and be silent, so that you may be showered with mercy. (7:204)
Allāh ta‘ālā has promised to bestow His Mercy upon those who listen attentively, which will manifest in the form of the ability to abstain from wrong and engage in good deeds. Allāh ta‘ālā states:
..those who listen to the word attentively (of Allāh ta‘ālā and His Rasūl sallallāhu ‘alayhi wasallam, and follow (it, knowing that it is) the best of it (of all speech). These are the ones whom Allāh has guided, and these are the ones who possess (true) intelligence (wisdom). (39:18)
The importance of istimā‘ can be further understood by how Allāh ta‘ālā addressed Mūsā ‘alayhis salām when sending revelation to him. Allāh ta‘ālā states:
I have chosen you (for prophethood), so listen attentively to what is revealed. (20:13)
The commentators of the Qur’ān have mentioned that when Mūsā ‘alayhis salām was commanded that he should listen attentively to what is revealed to him, he stood on a rock, leaning against another, placed his right hand over his left, dropped his chin on his chest and stood listening attentively.
From the above it is clear how important it is to listen attentively when seeking knowledge or listening to a discourse: only those people will genuinely benefit who listen attentively with sound understanding.
How to Listen Attentively
The pious predecessors have defined the term istimā‘ in detail. Wahb Ibn Munabbihrahimahullāh further explains the essence of istimā‘ by stating that it comprises of the following:
a. Keeping the body motionless.
A person should not engage any part of his body in anything whilst listening. He should become motionless. Fidgeting, playing around with clothes and other such actions dilute the concentration one needs when listening to religious discourses and lessons. The Sahābah radhiyallāhu ‘anhum, when in the company of Rasūlullāhsallallāhu ‘alayhi wasallam, would sit so still that they were described with the phrase, “as if birds were sitting on their heads.” If a bird was to sit on a person and he desired that it does not fly away, he will need to be extremely still. This was the condition of the Sahābah radhiyallāhu ‘anhum whilst sitting in the company of Rasūlullāh sallallāhu ‘alayhi wasallam and listening to him.
b. Lowering the gaze.
In essence, lowering the gaze means that one should not be distracted by anything and be totally focused towards the lesson being imparted. Hence, a person needs to abstain from looking here and there. Focussing in a manner which will prevent one from being distracted is essential to listening attentively. This can be achieved by either looking down or at the speaker. Furthermore, it portrays interest to the speaker which will further enhance the quality of delivery.
c. Attention of the ears.
During the discourse or lesson, a person should lend his ears only to the speaker.
d. Attention of the mind.
Whilst listening, the mind should also be alert and attentive. Being preoccupied or thinking about other things will be a hindrance in giving the required attention. It is for this reason students are advised to disengage from all such activities and devices which occupy the mind.
e. Firm intention to act.
If a person does not intend to act upon the knowledge being imparted, his attention will not always be completely focused. Having a firm intention to practice will motivate a person to focus on everything being said.
When a person adopts such a manner of listening then he will fulfil the requisites of istimā‘ and gain the Pleasure of Allāh ta‘ālā. Allāh ta‘ālā will in return, grant him the correct understanding of knowledge and enlighten his heart with a special Nūr. Consequently, he will become from those who have been guided and granted a deep level of understanding, i.e. wisdom, as stated in the verse of the Glorious Qur’ān:
..those who listen to the word attentively (of Allāh ta‘ālā and His Rasūl sallallāhu ‘alayhi wasallam, and follow (it, knowing that it is) the best of it (of all speech). These are the ones whom Allāh has guided, and these are the ones who possess (true) intelligence (wisdom). [39:18]
May Allāh ta‘ālā grant us the tawfīq to implement the act of listening attentively so that we may acquire true benefit from religious discourses and lessons. Āmīn.
© Riyādul Jannah (Vol. 25 No. 9, September 2016)
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By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh
Imām Al-Bukhārī rahimahullāh narrates a hadīth qudsī:
Allāh ta‘ālā says: “…My bondsman does not acquire my closeness through anything that is more beloved to me than that which I have made compulsory upon him…
The performance of the farā’id is by far the greatest and most effective tool in achieving the closeness of Allāh ta‘ālā, as nothing can bring a person closer to Allāh ta‘ālā than the farā’id. farā’id encompass every obligation, be it from the DOs or the DON’Ts; just as it is fard to perform the five times salāh, it is fard to abstain from adultery, stealing etc. The struggle and effort in accomplishing the farā’id creates a special bond between the servant and his Master.
Once this bond is created, the servant becomes consistent and steadfast in fulfilling his obligations. This results in his closeness and relationship becoming stronger and his love for Allāh ta‘ālā increases. As a result, the urge to progress further intensifies and the servant begins to enhance and add to his worship by way of nawāfil (optional deeds) and non-obligatory actions. This struggle and striving of his attracts the special attention of Allāhta‘ālā and the servant now becomes the beloved of Allāh ta‘ālā as the hadīth continues:
“…and then my bondsman continues to acquire my closeness through nawāfil until I love him…
What more can a servant desire? He is now the beloved of Allāh ta‘ālā? Allāh ta‘ālā’s special attention is now directed towards him and he reaches such a level that Allāh ta‘ālā takes care of all his affairs. Allāh ta‘ālā protects him from all directions; he is safeguarded from going astray, he is protected from vice, he is protected from physical and mental calamities as the hadīth further states:
“…And when I love him, I become his ears with which he hears, and his eyes with which he sees, and his hands with which he grasps, and his feet with which he walks. And if he asks from Me, I will surely grant it to him, and if he seeks refuge in Me, I surely grant it to him.” (Al-Bukhārī)
Our pious predecessors, after striving, had acquired this status of becoming the beloved of Allāh ta‘ālā. We find many incidents from their lives which testify to this fact:
1. Sayyidunā Ibn ‘Abbās radhiyallāhu ‘anhumā relates that Sayyidunā ‘Umar radhiyallāhu ‘anhu once proposed, “Take us to the province of our people.” Sayyidunā Ibn ‘Abbāsradhiyallāhu ‘anhumā further narrates that we left towards our destination. Sayyidunā Ubayy Ibn Ka‘b radhiyallāhu ‘anhu and I were amongst those travelling behind the convoy. Along the journey, a cloud emerged which indicated rain. Sayyidunā Ubayyradhiyallāhu ‘anhu (seeing the predicament they would face) turned towards Allāh ta‘ālāand supplicated, “O Allāh! Save us from its troubles.” When we met up with the rest of the convoy who were soaked with rain, Sayyidunā ‘Umar radhiyallāhu ‘anhu enquired, “Did you not get caught up in the rainfall?” I replied, “Abul-Mundhir supplicated to Allāh that we are saved from its troubles, hence we are dry.” Sayyidunā ‘Umar radhiyallāhu ‘anhu complained, “Why did you not include us in your prayer?” (Mawsū‘at Ibn Abi Ad-Dunyā)
2. Sayyidunā Anas radhiyallāhu ‘anhu narrates that we visited a very sick man from the Ansār. He passed away during our visit. After his soul had departed, we covered him. Turning towards his old mother at his bedside, one of us consoled her by encouraging her to have hope of reward upon this tribulation from Allāh ta‘ālā. She asked, with concern, “Has he passed away?” We said, “Yes.” She lifted her hands towards Allāh ta‘ālābeseeching, “O Allāh, you are aware that I adopted Islam and migrated towards your Prophet hoping that you will assist me during all circumstances; favourable and difficult; do not burden me with this difficulty today.” Sayyidunā Anas radhiyallāhu ‘anhu says that she uncovered his face and before long he was eating with us. (Mawsū‘at Ibn Abi Ad-Dunyā)
3. It is narrated that Abū Qilābah rahimahullāh was travelling for Hajj whilst fasting. During a scorching hot day he became extremely thirsty. Abū Qilābah rahimahullāhturned towards Allāh ta‘ālā and beseeched, “O Allāh! You are powerful enough to remove my thirst without me breaking my fast.” Immediately, a cloud shaded him and rained upon him until his clothes became wet, and his thirst vanished. He then got off his conveyance made a ditch in the ground and it filled with water from the rain. When his companions met up with him, they drank from the water but not a drop of rain had touched them. (Jāmi‘ul ‘Ulūm wal-Hikam)
4. It is stated about Ibrāhīm Ibn Adham rahimahullāh that once he set out on a journey by sea. During the journey the ship got caught in severe winds due to which destruction seemed imminent. Ibrāhīm rahimahullāh wrapped his head in his shawl and went to sleep. The people exclaimed, “Do you not see the great difficulty we are in?” He replied, “This is not difficulty.” “What is difficulty then?” they enquired. He stated, “The need towards people (i.e. to be dependant and in need of the creation).” He then turned towards Allāh ta‘ālā and prayed, “O Allāh! You have displayed your great power, show us you pardon.” The sea immediately calmed down as if it was a pot of oil (coming off the boil). (Sifat-us-Safwah)
5. ‘Abdullāh ibn Al-Mubārak rahimahullāh passed by a blind man who requested him to pray to Allāh ta‘ālā to restore his sight. The narrator states that ‘Abdullāh ibn Al-Mubārakrahimahullāh prayed to Allāh ta‘ālā and Allāh ta‘ālā restored the blind man’s sight in my presence. (Sifat-us-Safwah)
6. Abul-Husayn An-Nūrī rahimahullāh once entered a river. A thief came and stole his clothes which were on the bank. He remained in the water. It was not long before the thief returned with the clothes and placed them before Abul-Husayn, however his right hand had become paralysed. Abul-Husayn rahimahullāh turned to Allāh ta‘ālā and implored, “O My Lord! He has returned my clothes, You return (to him the strength of) his right hand.” Allāh ta‘ālā restored his right hand. (Al-Hilyah)
Let us all hold fast to the farā’id and progress towards nawāfil, so we too become the beloved of Allāh ta‘ālā.
© Riyādul Jannah (Vol. 25 No. 5/6, May/June 2016)
حضرت شیخ مولانا سليم الله خان زید مجدہ کي آج بروز جمعرات کے سبق میں طلبائے کرام کو اھم
(یہ کتاب جو آپکی ختم ہورہی ہے آپ سے صرف ایک بات کہنی ہےاور وہ بات یہ ہے کہ تعلیم کے اس زمانے کے اختتام کے بعد آپ پر بڑی ذمہ داری عائد ہوجاتی ہے اور اس ذمہ داری کایہ تقاضہ ہوتا ہے.اس ذمہ داری کی وجہ سے آپ پر یہ لازم اور ضروری ہوتا ہے کہ آپ صراط مستقیم پر چلیں.اور صراط مستقیم پر چلنے کے لئے اپنی تمام کوشش اپنی تمام مساعی اسکے لئے استعمال کریں.
اور صراط مستقیم کے لئے سوائے اسکے کوئی راستہ نھیں سوائے اسکے کوئی طریقہ نھیں ہے.کہ حضرات علمائے دیوبند جنکی نسبت پر ہم فخر کیا کرتے ہیں جنکے ساتھ تعلق پر ہمیں خوشی محسوس ہوتی ہے.انھی کے مشرب کو انھی کے مسلک کو انھی کے طریقے کو ہم نھایت مضبوطی کے ساتھ پکڑتے ہیں.
آپکے سامنے بھت چیزیں آئینگی نئی نئی چیزیں آئینگی.
آپکومتاثر کرنے والے لوگ بھت ملینگے لیکن وہ سب دھوکہ ہوگا وہ سب فراڈ ہوگا.آپ ناتجربہ کار ہیں.کوئی تجربہ آپکے پاس موجود نھیں ہے.آپ نے مدارس میں رہ کر تحصیل علم میں اپنا وقت صرف کیا ہے لیکن تجربہ کرنے کے لئے آپ کو موقع نھیں ملا.
اب آگے آپ نکلینگے میدان میں اترینگے جیسا کہ ہم نے عرض کیا کہ بھت بھت چیزیں آپکے سامنے آئینگی بھت نمونے آپ کے سامنے آئینگے بھت چیزیں آپ کو اپنی طرف کھینچینگی اور کئی لوگ آپ کا شکار کرنے کی کوشش کرینگے.یہ ھوگا یہ ھوگا اس سے مفر نھیں ہے.اگر آپ چاھتے ہیں کہ آپ اللہ اور رسول کی مرضی حاصل کریں اگر آپ چاہتے ہیں کہ صراط مستقیم پر آپ چلیں تو میں نے عرض کیا کہ اسکا ایک ہی طریقہ ہے صرف ایک.اور وہ کیا ہے.وہ یہ ہے کہ حضرات علمائے دیوبند جنکو ہم مولانا رشید احمد گنگوھی،مولانا قاسم نانوتوی،مولانا اشرف علی تھانوی،حضرت اقدس مولانا حسین احمد مدنی،مولانا شیخ الحدیث محمد زکریا کاندھلوی یہ نام میں نے آپ کے سامنے لئے ہیں.
ان کے طرز کے علاوہ اگر کوئی آپ کو کسی اور راستے کی طرف راہنمائی کرتا ہے وہ آپ کو ناکام بنانے کی کوشش کرتے ہیں.
آج بھت فتنے ہم پر مسلط ہیں.تجدد کا فتنہ ہے.کئی لوگ آپکو ملینگے دیوبند کی طرف نسبت کرینگے لیکن دیوبند کے مسلک کی جڑیں کاٹنے میں ہمہ وقت مستعد ہونگے.اور تم نھیں پہچانوگے آپ فرق نھیں کرسکیں گے.
اس لئے میں کہتا ہوں کہ سب کو چھوڑو لات مارو فقط جن بزرگوں کا میں نے نام لیا ہے انکے طریقہ پر آپ چلو تو آپ کامیاب ہیں ورنہ آپ نے ب تک جتنا وقت گزارا ہے سب برباد کردیا)
یہ آڈیو کلپ سے سن کر تحریر کیا گیا ہے.
By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh
Our children attend madrasahs every evening, yet we as their parents do not attach much significance to them, regarding them merely as places that look after the ummah’s infants. We hold them on a par with nurseries, as places of elementary learning. We should realise though, that as long as we fail to attach importance to them, we will remain ignorant of our children’s development and progress.
The Madrasah’s Legacy
The madrasah is not an insignificant institute. The flame of Īmān (faith) is first kindled in the madrasah. The light of Īmān first permeates the heart of a Muslim child in this environment. It teaches our young children moral values.
It is in the madrasah where we learned that to lie is a very great evil and that we should always speak the truth. It warned us against the use of bad language and that stealing, cheating and oppressing people are wrong. The madrasah taught us not to be a thorn in the side of our parents and to care for the elderly, orphans and widows. It was in the madrasah that we learned that we should be kind to our neighbours, be they Muslim or non-Muslim.
The madrasah even taught us things that we do as adults without paying attention to them, like the simple yet rewarding act of removing an obstacle from a path. The good morals and character we take credit for as adults were acquired through the madrasah. All the teachings we are familiar with and today practice in our lives spring from there. By taking stock of every good deed we are performing and every evil that we detest and avoid, we will be witnessing the legacy of the period of our lives between the age of four or five up to thirteen or fourteen: the years spent in the madrasah.
Madāris Benefit the Nation
The madrasah not only brings our children benefits in relation to the hereafter, it also provides them goodness in this world. Parents too, receive worldly gain: a child that spent its time well at madrasah will become a means of comfort and joy for its parents. The madrasah is a boon for the country as well because it produces good citizens, regardless of whether it operates in an Islamic country or a secular state. At madrasah, children are taught to respect the rights of all people and are warned against involvement in drugs, alcohol, theft, vandalism and all types of antisocial behaviour. It contributes towards a socially cohesive society and is a great blessing for humanity as a whole.
Prophet Muhammad sallallāhu ‘alayhi wasallam came into this world as a mercy and all his teachings are full of mercy. What is taught in the madrasah is what the Prophet Muhammad sallallāhu ‘alayhi wasallam taught. His life, his character, his dealings – they all form the basis of what our children learn. Every child who attends a madrasah becomes familiar with these Prophetic teachings and is equipped to go on to embody them and serve humanity and work for its betterment.
Parents’ Responsibilities Towards their Children
In order for a child to get the most out of his/her madrasah education, parents need to work in partnership with the madrasah. Parents should not hand over their children to the madrasah and feel that they have fulfilled their share of educational responsibility. Some parents are content with just enrolling their children in any madrasah, but even those that take the time to find one that offers the best ta‘līm (education) and tarbiyah (upbringing) should not feel that after enrolling their child their duty has ended.
It is the parents who will be questioned by Allāh ta‘ālā about their children’s education. If the teachers, principal or the management committee failed in fulfilling their responsibilities, they will also be held accountable for their actions, but the parents will be questioned and held primarily responsible for any negligence regarding their children.
Allāh ta‘ālā will demand the answers to two questions from every parent concerning their child: what ‘ilm (sacred knowledge) did they give him and what ādāb (good manners/social etiquettes) did they teach him? Each mother and father will have to answer for each one of their children. And at that moment, no parent will be able to blame the child’s teacher or madrasah chairman.
It is the parents’ duty to give the correct ta‘līm and tarbiyah to their children. They cannot exonerate themselves from it. In light of this, the parents have to keep a close watch on the performance of their children. In the case of a madrasah not fulfilling its responsibility of educating and nurturing their children, parents should voice their concerns. And if the parents’ concerns are not addressed adequately then they should remove their child and enrol him or her in another madrasah. It is just like when a child becomes sick and we take him to a doctor; we check the progress of the child and if we feel he is not receiving adequate treatment, we talk to the doctor. If, after a couple of such discussions, the condition persists and it seems pointless talking to the doctor any further, we look for a better doctor. Just as the parents are responsible for their child’s physical treatment, they must shoulder the responsibility of their religious upbringing and education too.
Partnership Between Parents and the Madrasah
Parents should also cooperate with the madrasah and try to understand its aims and objectives. If a madrasah emphasises punctuality and regular attendance, with few breaks in between, parents should cooperate. For instance, if the board of scholars or committee of a particular madrasah consider it necessary to decrease holidays to allow enough hours to complete the curriculum, parents should ensure the attendance of their child. The people responsible are aware that if they allow longer holidays, the end result will be academic, religious and social underachievement. Therefore parents should cooperate with the madrasah; a vast amount of time and effort is spent in deciding what is best for our children.
Being involved with both the madrasah and dārul ‘ulūm educational systems, I am of the opinion that it is the madrasah more than the dārul ‘ulūm that is of crucial importance to the Muslim community, since ninety percent of Muslim children will pass through it. Not every Muslim child will participate in tablīgh jamā‘ah, associate himself to a shaykh for spiritual guidance, sit in the company of the ‘ulamā or pursue studies at a dārul ‘ulūm. However, nearly every child will study at a madrasah. This fact is enough for us to understand the primary importance of the madrasah system in educating our children to become good Muslims who will serve as role models for our society.
Therefore we all must work together: the principal, the teachers and the parents. Cooperation will enable us to build a secure future for our coming generations, in which the masājid will continue to be attended, the Dīnī environment we take for granted now will be maintained and society at large will continue to benefit from good citizens. Our children are the future. May Allāh ta‘ālā assist, bless and guide us in this noble task. Āmīn.
Taken from Riyādul Jannah, Vol. 15 No. 12, Dec 2006
© Islāmic Da’wah Academy
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Sayyidi wa sanadi Shaykh Mufti Mohammad Taqi Uthmani (Allah preserve him) gave the following advice to a group of students:
1) Sacred knowledge is of no use or benefit to the aspiring students unless they act upon their knowledge and base their works upon it. And the most beneficial of works is that which brings one closer to the obedience of Allah Most High.
2) The students must purify their intention as to why they are seeking knowledge. Their intention must be purely and sincerely for the sake of Allah Most High.
3) The students should firmly adhere to the Sunnah (life-example) of the Prophet Muhammad (peace and blessings be upon him) in every aspect and circumstance of their life.
4) The students must be constantly turning back to Allah Most High (ruju’ ilal-Allah) through their life journey, in all situations. Returning means to seek help from Allah against all difficulties and challenges, to seek to please Him, to seek protection and forgiveness from Him, and to be grateful and humble to Him.
5) The student of knowledge must make lots of supplication (dua’) to Allah Most High, for every single one of his needs, whether they be needs of this world or the next.